Moral Maze

The discussion features Ash Sarkar, a Novara Media contributor, and James Orr, a Cambridge philosophy professor, diving into the debates over Jamie Oliver's controversial book. Mona Siddiqui, an expert in interreligious studies, explores intent vs. moral culpability, while Giles Fraser adds a clerical angle on ethics. Daniel Browning brings an Indigenous perspective, criticizing the cultural representation. Brendan O'Neill argues for creative freedom, as Professor Paulina Sliwa examines the significance of intent in moral judgments. The conversations unravel the complexities of accountability and the impact of intentions.

Joining the discussion are Ash Sarkar, a political commentator; Ella Whelan, a feminist author; Giles Fraser, a vocal priest; and Mona Siddiqui, an interfaith expert. They tackle the contentious issue of imposing VAT on private school fees, questioning if it's a matter of justice or spite. The guests share their educational experiences, examining socioeconomic divides and the impact on access to quality education. They also debate the moral implications of independent schooling and the state’s role in fostering equity, raising critical questions about privilege and choice in education.

Overcrowded, understaffed and in disrepair, Britain’s prisons are in crisis. One of the first acts of the Labour government was to announce that thousands of prisoners would be let out early to make room for the next wave of inmates. The Scottish government has a similar scheme. Press photographs taken at prison gates show chortling convicts cheering the Prime Minister before climbing into luxury cars and heading off to celebrate. Arguments rage between those who say we send too many offenders to prison (more, as a proportion of the population, than any other country in Europe) and those who say we don’t catch and punish enough criminals, so we need tougher policing and more jails.Perhaps the prison crisis is a blessing in disguise, because it is stimulating new ideas. Initiatives are already under way that may develop into long-term solutions. Reformers want more sentences of community service, more curfews enforced by electronic tagging, more flexible parole used as a reward for good behaviour. They point out that the nations with most prisoners are also, by and large, the countries with most crime; in Britain, they say, lawbreaking flourishes in the absence of both deterrence and rehabilitation. Our sentencing tariffs, criminologists insist, are incoherent and morally dubious; we are too hard on some offenders and too soft on others; we should rewrite the guidelines to distinguish more clearly between wicked criminals and hapless inadequates; most offenders need support, guidance and incentives to address their problems, not incarceration. But that’s not what the voters tend to think, so it’s not what MPs have tended to support. The majority view has always been that prisons should be used to protect the public. What’s more, they should be unpleasant places, to express society’s disapproval of criminality, and sentences should be longer, because there has to be punishment as well as rehabilitation. Lock ‘em up or let ‘em out? The panel: Sonia Sodha, Giles Fraser, Inaya Folarin Iman, Matthew Taylor. Witnesses: Ayesha Nayyar, Scarlett Roberts, Peter Bleksley, Dr Hindpal Singh Bhui

“Dawn... and as the sun breaks through the piercing chill of night on the plain outside Korem, it lights up a biblical famine, now, in the 20th century...” Those words, spoken by Michael Buerk 40 years ago, pricked the world’s conscience, triggered an unprecedented humanitarian effort, led to Live Aid and spawned institutions like Comic Relief. Since then, more than a billion people around the world have climbed out of extreme poverty, although around 700 million people still live on less than $2.15 a day, according to the World Bank.Times have changed. Not only is the media landscape vastly different, making competing demands on our attention, but also our attitudes to helping the poor around the world are different. The question is not simply whether we have a moral duty to help people in other countries, but HOW we should help them.In a post-pandemic world, there are those who advance ever stronger arguments for ending poverty through debt cancellation, robust institutions and international co-operation. Critics of development aid, however, see it as wasteful, ineffective and enabling corruption: ‘poor people in rich countries subsidising rich people in poor countries’. Others view the sector as a legacy of European colonialism, citing Band Aid’s portrayal of Africa as emblematic of the ‘White saviourism’ ingrained in the system. Others, meanwhile, believe the best way to help people is to bypass institutions altogether, and give cash directly to individuals to make their own decisions about how to spend it. 40 years on from Michael Buerk’s landmark report from Ethiopia, how should we help the global poor?Chair: Michael Buerk Producer: Dan Tierney Assistant producer: Ruth PurserPanellists: Ash Sarkar Anne McElvoy Inaya Folarin Iman Carmody Grey

In popular tourist destinations, locals are protesting the impact of mass tourism on their communities. The conversation delves into the moral dilemmas of travel, weighing economic benefits against cultural degradation. With certain strategies suggested to address over-tourism, the ethical dimensions of travel emerge, raising questions about sustainability and local engagement. Perspectives on holiday choices and the complex relationship dynamics between tourists and residents highlight the importance of responsible tourism that respects local identities.

Recent riots in the UK spark a fiery debate about immigration and social cohesion. Tensions rise as communities grapple with feelings of neglect and discontent. The clash between diversity as strength and the fear that tolerance breeds intolerance highlights deep societal divides. Amidst chaos, stories of solidarity emerge, showcasing community support against racism. The call for clearer communication on integration and national identity resonates throughout discussions, emphasizing the need for understanding and bridging divides in a multifaceted society.

One moment in the Olympics opening ceremony in Paris clearly touched a nerve: the tableau of mostly drag queens believed to be parodying Da Vinci’s ‘Last Supper’. Organisers have since denied this was the intention and apologised for the offense caused. Many commentators, including non-believers, declared it “blasphemous”, and “a denigration of Western culture”. While others, Christians among them, considered that response to be an over-reaction. Stepping back from the immediate and perhaps predicable outrage drawn along culture war lines, is the deeper question of what we consider to be ‘sacred’ and ‘profane’ in a largely secular Western society. What, if anything, is sacred? Does the idea only make sense in relation to the concept of God? Does it have a moral function or is it more about personal spirituality? Maybe nothing is sacred, since categorising something as such puts it beyond scrutiny? Or can the concept be widened, even secularised, to take in, for example, the idea of ‘profaning’ the natural world or hollowing out the things we hold to be of value by turning them into commercial transactions? Are the concepts of ‘sacred’ and ‘profane’ still important? And if so, what role do they have in the 21st century? Producer: Dan Tierney Assistant producer: Ruth PurserPanel: Anne McElvoy Giles Fraser Ash Sarkar Tim StanleyWitnesses: Melanie McDonagh Andrew Copson Fergus Butler-Gallie Francis Young

The Modern Olympics were founded in 1896 by a Parisian with serious moral principles . Pierre De Coubertin even made up a word for it: Olympism: ‘a way of life based on the joy of effort ..and respect for universal fundamental ethical principles. He thought that sports at an international level could foster respect and peace between nations. This week as the Games get underway in De Coubertin’s city, athletes have been meeting to do just that, talk about the role that sport plays in building bridges. But how much does the modern games live up to these highminded ideals? For detractors, it’s a bloated megagames, always billions over overbudget that displaces communities and marginalises the excluded. What about nationalism and the place of the politics in the competition? The way De Coubertin conceived the idea with nations competing for international glory, means it’s impossible to put nationalism and politics aside. He insisted it was individuals, not countries in competition but the medal tables tell a different story. And the Olympics has often been the battleground to show the triumph of one ideology over another, particularly during the Cold War. Does the Olympics really promote peace as it’s goals suggest or is just ‘war minus the shooting’ as George Orwell wrote. Do the Olympics cause more harm than good? WITNESSES: Dr Shakiba Moghadam, Dora Pallis, Prof David Case Large, Prof David Papineau PANELLISTS:Giles Fraser, Anne McElvoy,Ash Sarkar, Mona Siddiqui Presenter: Michael Buerk Producer: Catherine Murray Assistant Producer: Ruth Purser Editor Tim Pemberton

The podcast dives into the dark realities of political violence and its roots in today's toxic discourse. It questions the implications of tribal politics and the alarming rise in threats against politicians. With insights from experts, the discussion highlights the psychological toll on public figures and how social media exacerbates hostility. Can we promote civility while keeping political passion alive? The conversation explores innovative solutions, such as citizen assemblies, to foster constructive dialogue in an increasingly polarized environment.

Debates on when older individuals should step down in politics and work, considering societal biases and capabilities. Discussions on ageism, wisdom, and power dynamics between generations in leadership roles. Exploration of the impact of age on social media and societal values. Emphasis on accountability, performance evaluations, and redefining age-related issues in a rapidly changing world.